ࡱ> %` 0objbj"x"x 1@@gt(((8()Ll v4,\)\)r)r)r)M*M*M*3333333$5h 84 1M*M* 1 14r)r)04333 1r)r)33 13333r)P) $w(133F40v438c2p83834M*g,3-4/M*M*M*442M*M*M*v4 1 1 1 1l l l D(l l l ( HUMANIST SOCIETY OF WESTERN AUSTRALIA Website: The Humanist Society of Western Australia has existed since 1965. We are a group of people who seek a rational and constructive approach to all human affairs. We offer a secular, moral alternative to religion and all dogmatic creeds. We try to defend freedom of expression and other civil liberties. We seek to promote democracy, education and an enjoyable, civilized life for all citizens in Australia and elsewhere. SUBMISSION ON: FREEDOM OF RELIGION AND BELIEF What are areas of concern regarding the freedom to practice and express faith and beliefs, within your faith community and other such communities? Ours is a secular and civil community organization. We feel no constraints on our ordinary activities. Have new issues emerged since this report was published in 1998 relating to expression of faith? Yes. There has been among us a growing concern about the influence of fundamentalist Christian and Islamic persons and organizations. Recent migrants from Islamic countries have of course brought with them their religious beliefs and we find no fault with that. We do find a problem with the aggressive expression of religious values by a few Islamists who declare the need for purity and decry the supposed decadence of the non believers and at the same time we have an equal problem with the even more aggressive stance of Fundamentalist Christians seeking to use every public forum available to pressure politicians and other decision makers in matters of scientific and medical work, family life, sexual expression, and individual life decisions such as voluntary euthanasia. Is there adequate protection against discrimination based on religion or belief, and protection of ability to discriminate in particular contexts? In the legal/bureaucratic sense there appears to be no discrimination. There is however, a de facto discrimination in the matter of education. This has come about because of changes in the funding formula for private schools compared to state government schools. Private schools now have access not only to government funding on a much more generous basis than ever before, but it is this funding that then gives them much better access to the market of well off and socially aware parents than ever before. These people can afford to pay high school fees for their children and this gets them access to the benefits of sending their children to receive an education well subsidized by government. These schools have good infrastructure and attract good teachers and can offer an education which confers advantages early in life. At the other end of the scale the government schools see a flight of the middle classes from the relatively disadvantaged schools where fees are low (or non existent for those parents who simply can't pay or who can but place no value on education having never seen its benefits). Students in government schools are not as well funded and some are not as well socialized as their private school counterparts. Nearly all of the private schools are faith based to a greater or lesser extent. The consequence has been an erosion of the freedom of the non religious to obtain for children an education which avoids religious indoctrination and yet confers the advantages we seek from a high quality education. How are federal and state and territory governments managing incitement to religious hatred, and the question of control and responsibility? No legal action was taken against the radio commentator Alan Jones for his activities in December 2005. In April 2007 the Australian Communications and Media Authority (ACMA) found that Alan Jones and radio station 2GB had breached the radio Code of Practice on the 7th and 8th of December 2005. They had "broadcast a program which was likely to vilify people of Lebanese background and people of Middle Eastern background on the basis of ethnicity." Full details of the programs complained about and the findings are available on www.acma.gov.au . More on this matter is available on Media Watch on the ABC website. It is not unreasonable to believe that these programs contributed to the violence and expression of racial hatred which occurred at Cronulla beach on 11 December 2005. Perhaps no suitable legislation was in place and nothing seems to have been done re this issue in NSW since then. However the Victorian government seems to have made more progress in this matter than the Federal Government and some of the other states. The states need to enact suitable and matching legislation on this matter. How well have the recommendations of Article 18: Freedom of Religion and Belief been implemented by the various state and federal governments? It may be helpful for all states and the Federal government to enact similar legislation on this matter. THE CONSTITUTION (PRESUMABLY THE REFERENCE IN THIS SECTION IS TO SECTION 116). QUESTIONS TO CONSIDER INCLUDE: Is this section of the Constitution an adequate protection of freedom of religion and belief? It has limitations. How should the Australian Government protect freedom of religion and belief? We already have freedom of religion and belief and these freedoms must be retained and guarded. We may need to insert words into the Constitution which will ensure freedom from religion and belief particularly in the individual, educational and political spheres. This would once have seemed completely unnecessary. The gradual changes in the activities of fundamentalist groups make it a serious consideration. While Section 116 of the Constitution prevents the Commonwealth from imposing religious observance it does not provide protection for individuals from such action by the States or from other persons or organizations. When considering the separation of religion and state, are there any issues that presently concern you? We are concerned about the state of education and the back room contacts and/or lobbying methods used to approach politicians by fundamentalist Christian sects and groups such as [names removed]. Do religious or faith-based groups have undue influence over government and/or does the government have undue influence over religious or faith based groups? Within Section 116 the founding fathers included the words .....and no religious test shall be required as a qualification for any office or public trust under the Commonwealth. This remains the case at present, but the intention of these words has been eroded by the actions of such a group as [name removed]. I refer to the practice of this and other Christian groups presenting detailed questionnaires on matters they regard as moral or ethical issues to political candidates at election time. The implied threat is obvious and we see most candidates for the major parties scrambling to comply by giving the right answers. These groups have been so successful at this activity in the USA that no one can expect to succeed in obtaining any public office in that country unless they proclaim themselves a Christian, attend a church and take part in a certain amount of Christian ritual. This is not healthy for democracy in that country or this one. We strongly oppose the imposition of theocracy by stealth. The activities of Christian organizations such as [name removed] at times of conscience votes on euthanasia, family planning, gay rights etc also go beyond what is reasonable in a democracy. Politicians are threatened and harassed and so are those who speak out in opposition to the views of these organizations. Repeated surveys have shown that their opinions on these matters are a minority view yet there is a severe risk these tactics will enable them to impose their world view on the majority. This situation may deteriorate further if some members of Islamic groups decide to engage in similar methods. Would a legislated national Charter of Rights add to these freedoms of religion and belief? Such a charter may be useful though we foresee a long hard struggle over each word and phrase. What a battleground it would be. Nevertheless it may be necessary, but we are not sure of that. ROLES AND RESPONSIBILITIES Questions to consider include: What are the roles, rights and responsibilities of religious, spiritual and civil society (including secular) organizations in implementing the commitment to freedom of religion and belief? The Humanist Society recognizes the rights of all and any organizations to satisfy the physical, emotional and societal needs of their members within the law and within the boundaries of common decency and respect for the rights of others. How should this be managed? We need to continually review legal restraints both on those who attack the religious rights of others and those who attempt to inflict religious practice on others, but most of all we need to continue to encourage discussion between religious and secular organizations to find common ground where possible, to provide venues for healthy debate and to minimize the occurrence of conflict. How can these organizations model a co-operative approach in responding to issues of freedom of religion and belief? By being ready to engage in civilized debate with each other in public forums particularly when issues arise in which they believe they have an interest and by being prepared to invite proponents of a different viewpoint to engage in discussion. This healthy state of affairs already exists to a great extent. We need to encourage it, safeguard it and extend it. How well established and comprehensive is the commitment to interfaith understanding and inclusion in Australia at present and where should it go from here? There appears to have been a healthy level of engagement on the part of the main religious organizations. We appreciate and endorse this approach. How should we understand the changing role and face of religion, nationally and internationally? This has been a period of profound social, scientific, economic and political change. Some have welcomed the changes and engaged to the maximum in the new and exciting world around us and they have been the minority who mainly live in the developed and developing countries, have access to education and other resources and the personal characteristics needed for such engagement. Others have chosen to opt out of full political and social engagement to focus on the immediate concerns of personal life and family. Yet others have found the changes overwhelming and sought religion as their personal refuge. They have turned away from complexity in favour of fundamentalist doctrines. These people have become a useful source of financial and political power for shrewd and sophisticated leaders not only in the third world but in the USA. They have made some progress in this country and we regard this as a problem for the rights and freedoms of ordinary citizens. SECURITY ISSUES IN THE AFTERMATH OF SEPTEMBER 11 Have the changes in federal and state laws affected any religious groups and if so, how? We are not aware of any change in law that directly affects the activities of any religious group. It appears that all religious practices that were legal before September 11 remain legal. How should the government balance physical security and civil liberties? By observing the spirit of its own laws. The Mahommad Haneef case occurred as a result of police attempting to please a political master and a perception that the public expected them to catch a terrorist regardless of the evidence. Also the behavour and public statements of the Minister involved were irresponsible. Consider and comment on the relationship between law and religious or faith based communities and issues such as legal literacy, civil liberties, dissemination of law to new immigrant communities and the role and conduct of judiciary, courts and police. From time to time situations will occur in which some members of religious communities will fall foul of the law because of extreme interpretations of their own religious/cultural beliefs. An example is forcing marriage on an unwilling daughter or engaging in violence against a daughter considered wayward by a family objecting to her exercising freedoms of choice considered normal in the ordinary Australian context. On such occasions the child involved must receive the full protection of the law. Family members, and the community involved should also be approached by skilled, preferably ethnic, social workers to reinforce the community norms that underpin law in Australia. To use police and courts without such follow up can lead to isolation and exclusion of communities which could have been avoided and would certainly lead to further problems. Is there religious radicalism and political extremism in Australia? If so what are the risks to Australia. No doubt there are pockets of both in contemporary Australia. There always have been. For example members of the [name removed] and some members of the [name removed] would surely qualify as religious radicals and the [names removed] would surely qualify as political extremists. As long as these people are treated as fringe groups and kept within the control of the law and as long as mainstream politicians and community leaders refrain from making use of them for political or religious advantage the risk is minimal. Can you provide any examples of social exclusion in regard to religion? How and why do issues of social exclusion develop? We have encountered long term Anglo Australians who have expressed quite extreme hostility toward Iraqi and Afghan refugees, rejoiced in the drowning of the 353 people on the ill fated SIEV-X in October 2001 and declared that Australia must be a Christian nation. The other form of exclusion is the voluntary/involuntary exclusion we see carried out particularly within the Islamic community. To an extent this is a reaction to the hostility just described. Also however, there is the exclusion from outside contact which applies especially to the Moslem women who wear the full burka and even their eyes are behind a gauze screen. This cannot fail to create a feeling of isolation for the women and a feeling of strangeness for the observer. We are not proposing or suggesting any legal remedies for this, but express a hope that provided every effort is made to include and involve the Moslem community in ordinary Australian life these forms of exclusion will become rarer and perhaps eventually disappear. THE INTERFACE OF RELIGIOUS, POLITICAL AND CULTURAL ASPIRATIONS How would you describe the interface between religion and politics and cultural aspirations in Australia? Our views on this must already be clear from reading the above. How should government manage tensions that develop between aspirations? This must also be clear from reading the above. How do you perceive gender in faith communities? Moslem communities have value structures which tend to isolate women more from the outside communities than do most other faiths. Also all those religions which oppose sex education for adolescents and/or promote abstinence; whose only approach is prohibition of birth control methods and opposition to abortion, leave women in a position of powerlessness. Do you believe there is equality of gender in faith communities? No. What do you think should be the relationship between the right to gender equality and the right to religious freedom in Australia? We believe that all persons should have equal legal rights and equal opportunity in all aspects of life regardless of gender or sexual preference. This applies not only to workplace and public life but also to family arrangements. For example adult children should have the right to choose their own partner or spouse and to live independently as they choose as long as they observe the law of the land. Despite protestations to the contrary we do not believe there is such full equality among members of the Islamic community and in some Christian sects. For example cultural practice overrides this freedom when women go fully covered in public at all times. This attempt to impose modesty also imposes restriction of opportunity to learn language, discover work possibilities and enjoy social freedoms open to men in the same cultural group. It may be argued that such women's lives are not less fulfilling, simply different. We certainly wouldn't advocate legal action to prevent complete covering except perhaps when personal security or the need for identification is involved, as in banks, airports etc. However we do advocate giving the assistance of the law and the community generally to those members of such communities who wish to live free from these cultural restrictions. Citizenship and Australian values have emerged as central issues, how do you balance integration and cultural preservation? This is not a new issue. We have had successful and unsuccessful experience of this in the past and this continues. Our dismissive and scornful treatment of Aboriginal culture since 1788 led to problems which were nearly all avoidable. After World War 2 migrants came to Australia from the Mediterranean area and from Eastern Europe. This was a time of male/female imbalance, acute shortage of housing and variable job opportunities and it was a period which followed a Depression and a World War. These migrants were not readily accepted at first, yet there is now total acceptance. Vietnamese refugees of the 1970's and recent Chinese immigrants have settled into modern Australian culture with relative ease. Integration should not imply total assimilation. That would be incompatible with the statement of values stated in the official document 'Life in Australia' which states in part: Australian society values respect for the freedom and dignity of the individual..... and ... a spirit of egalitarianism that embraces mutual respect, tolerance, fair play and compassion ..... If Australian governments and citizens are true to their own words, integration and cultural preservation should not be incompatible. It is unfortunate that the term Australian values has recently been used as a catch cry for some politicians and other individuals to create a sense that Australians have a level of personal virtue which marks us as special and that newcomers, especially those of unfamiliar ethnic and cultural groups have a lower level of such virtues and must be trained to acquire the Australian level of virtue. We nevertheless recognize that many newcomers to this country need to learn the basics of a legal system and a set of cultural practices with which they are unfamiliar and that a handbook such as Life in Australia can be a useful guide in this task. What are reasonable expectations to have of citizens regard to civic responsibility, rights, participation and knowledge? Expectations put on citizens should be the same for all citizens except in cases of special need or circumstance such as badly traumatized refugees, persons with mental disability etc. Otherwise all citizens should observe the law and participate in Australian society in the manner indicated by the extract from the 'Life in Australia' document which we have quoted above. This applies at least as much to Australians born here as it does to new arrivals. Is there a role for religious voices along side others in the policy debates of the nation? Yes there is. However those who speak on behalf of religious organizations or groups are entitled to speak only on behalf of their organization. That is, the people they actually represent. They are not entitled to speak (as many of them do) on behalf of someone they call God. For example it is not valid for spokespersons for a lobby such as the Right to Life to argue against early abortion or euthanasia on the grounds that only God has the right to take life. In making the claim to speak on behalf of a higher authority, (whose existence is open to severe doubt), they avoid the necessity to argue their case on rational grounds. When an argument takes this form it should be dismissed out of hand. TECHNOLOGY AND ITS IMPLICATIONS How have new technologies affected the practice and dissemination of religious and faith communities? We have no opinion on this matter. Has new technology had an impact on your religion or your religious practice? Since the members of our organization are not religious the answer must be no. We note with interest that the question assumes that all who present submissions on this matter will have a religion. What issues are posed by new religions and spiritualities using new technologies? Many of the new Pentecostal type religions are especially adept in the use of new technologies and persuasion techniques. This probably gives an advantage when presenting their ideology. Is your freedom to express your religion or beliefs hindered or helped by current media policies and practices, considering reporting, professional knowledge, ownership and right of reply? Perhaps the commercial media finds the various religions easy to deal with because they do not present intellectual challenge in the way that science does. Only the ABC or SBS is willing to present material requiring background knowledge and/or detailed explanation. Usually backyard issues, social trivia and sport take precedence. Science and philosophy do not get serious attention from the commercial media. Their marketing is aimed at the lowest common level. They argue that this is what the market wants and as things stand they are right. The mind grows on what it feeds on. Some regulation would assist everybody involved in this area. What impact do the media have on the free practice of religion in Australia and the balanced portrayal of religious beliefs and practice? They like to keep it very simple. Are there religious or moral implications in the development of new technologies such as the internet or mobile phones, especially in regard to religious vilification and hatred? There probably are, but we don't have first hand knowledge of any specific problems. RELIGION, CULTURAL EXPRESSION AND HUMAN RIGHTS. Is there satisfactory freedom of cultural expression and practice within the normative social and legal framework? So far as we know, yes. Do service providers in your state or territory support the right to cultural security, safety and competence? So far as we know, yes. How can cultural aspirations and human rights of Aboriginal and Torres Strait Islanders be met? We need to ensure that Aboriginal people will have opportunities to become competent in two languages: their Aboriginal language and English. In addition more needs to be spent on the basics of housing, transport, education and the provision of basic legal and medical services. What are the issues impacting on Aboriginal and Torres Strait Islander Communities at present and proposed solutions? Refer to the answer to number 3 above. Are there any issues in regard to participation in the faith community for people with disabilities? We have no experience in this matter. How is diverse sexuality perceived within faith communities? Religion is an agent of social control and sex is a matter to which they pay a great deal of attention. Homosexuals are frequently criticized and even heterosexual couples who don't marry attract negative attention from many faith communities. Most clergy have never recognized the fact that these matters are none of their business. Homosexual marriage is denied to those who want it on the grounds that: marriage is between a man and a woman. Many people seem to think that statement closes the question, but it makes no more sense than a statement such as: houses are built of bricks and mortar. This is true of many houses but we have enough sense to imagine and use other possible construction materials. If we had just a little more sense we might be able to understand the possibility of marriage between two men or two women. If that is what they want, why shouldn't they have it? How can faith communities be inclusive of people of diverse sexualities? Refer to the answer to 6 of the above. Should religious organizations (including religious schools, hospitals and other service delivery agencies) exclude people from employment because of their sexuality or their sex or gender identity? We do not see any good reason for exclusion on this basis. This is particularly the case when virtually all of the organizations named above receive a substantial part of their funding from government. Do you consider environmental concern to be an influence shaping spiritualities and value systems? Environmental concern is shown mainly by communities which stress matters other than religious faith. Most of the faith based communities, especially Catholics, Islamists and Pentecostals and other Fundamentalists seem to be oblivious to the problems of the environment. They oppose family planning and have never regarded population increase as a problem or as a contributor to environmental degradation, extreme competition for resources or war. Even when confronted with the facts they have never produced a sensible answer which would help to solve the resulting problems. Are there religious groups, practices and beliefs that you think are of concern to Australians? Should these be subjected to legislative control and should they be eligible for government grants and/or assistance? Refer to our answers to the previous questions. Generally we would seek to avoid the use of legislation unless a crime was being committed. Some newly arrived cultural groups may need education and guidance and this should be done with great sensitivity by appropriate persons. We oppose government grants and subsidies to religious groups for any purpose involving religious practice. For example we believe it was totally wrong to use taxpayers money and facilities for the recent World Youth Day in Sydney. We do not oppose the use of government funding for NGO's providing social welfare services but care must be taken to ensure that those funds are not diverted or assimilated into furthering any religious goals these organizations may have. We also oppose tax concessions to religious organizations. 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We offer a secular, m<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<Tl3_̇@*z@L`gXoral <<<<< TOj_̇@*z@PBL`galternative to religion and all dogmatic creeds. We try to defend <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< Tq_̇@*z@<L`gfreedom of expression and other civil liberties. We seek to <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< TOL_̇@*z@2BL`gpromote democracy, education and an enjoyable, civilized life for <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< T<T7 _̇@*z@(L`gall citizens in Australia and elsewhere.<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<TT8 Ts _̇@*z@8 L`gP < TT/_̇@*z@L`gP < Rpj@1Courier New?5z Courie New < 0lN0(dv% T9:$ _̇@*z@9L`ghSUBMISSION ON:ZZZZZZZZZZZZZZTT% :~ _̇@*z@% L`gP Z TXi _̇@*z@iZ L`gPFRZZT _̇@*z@Z L`gEEDOM OF RELIGION AND BELIEFZZZZZZZZZZZZZZZZZZZZZZZZZZZZTTN _̇@*z@Z L`gP Z Rp@1Courier New?5z Courie New 0= 0lN0(dv% TT  _̇@*z@ L`gP < T e _̇@*z@K @L`gWhat are areas of concern regarding the freedom to practice and <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< Tj  _̇@*z@ AL`gexpress faith and beliefs, within your faith community and other <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<&" WMFC 44W<<<<<<<<<<<<<<<<< T H _̇@*z@. L`gpsuch communities?<<<<<<<<<<<<<<<<<TT H _̇@*z@. L`gP < TTL  _̇@*z@ L`gP < % T * _̇@*z@ ?L`gOurs is a secular and civil community organization. We feel no <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< T2 [ _̇@*z@ L`glconstraints on <<<<<<<<<<<<<<<T\2 _̇@*z@\ L`g|our ordinary activities.<<<<<<<<<<<<<<<<<<<<<<<<TT 2 7 _̇@*z@ L`gP < TT  _̇@*z@ L`gP < % T ~ _̇@*z@d @L`gHave new issues emerged since this report was published in 1998 <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< T  W _̇@*z@ L`grelating to expression of faith?<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<TTX _̇@*z@X L`gP < TT a_̇@*z@GL`gP < % Th_̇@*z@CL`gYes. There has been among us a growing concern about the influence <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< TC_̇@*z@)AL`gof fundamentalist Christian and Islamic persons and organizations<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<TXC_̇@*z@)L`gP. << TK_̇@*z@CL`gRecent migrants from Islamic countries have of course brought with <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< T&_̇@*z@ CL`gthem their religious beliefs and we find no fault with that. We do <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< T-_̇@*z@}<L`gfind a problem with the aggressive expression of  religious <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< T _̇@*z@<L`gvalues by a few Islamists who declare the need for  purity <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<Tl _̇@*z@L`gX and <<<<< TOz_̇@*z@`BL`gdecry the supposed decadence of the non believers and at the same <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< T_̇@*z@CL`gtime we have an equal problem with the even more aggressive stance <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< T\_̇@*z@B?L`gof Fundamentalist Christians seeking to use every public forum <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< Td_̇@*z@7L`gavailable to pressure politicians and other decision ma<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<T|d_̇@*z@L`g\kers in <<<<<<<< T?_̇@*z@%<L`gmatters of scientific and medical work, family life, sexual <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< TF_̇@*z@<L`gexpression, and individual life decisions such as voluntary <<<<<<<<<<< &VWMFC44W<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< Tk"_̇@*z@ L`gdeuthanasia.<<<<<<<<<<<TTl"_̇@*z@lL`gP < TT)_̇@*z@yL`gP < % T#_̇@*z@=L`gIs there adequate protection against discrimination based on <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< Tu_̇@*z@[6L`greligion or belief, and protection of ability to discr<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<Tu_̇@*z@[ L`gdiminate in <<<<<<<<<<< Tz_̇@*z@L`gtparticular contexts?<<<<<<<<<<<<<<<<<<<<TTz_̇@*z@L`gP < TTX_̇@*z@>L`gP < % T__̇@*z@7L`gIn the legal/bureaucratic sense there appears to be no <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< T:_̇@*z@ CL`gdiscrimination. There is however, a de facto discrimination in the <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< TB_̇@*z@CL`gmatter of education. This has come about because of changes in the <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< T _̇@*z@"L`gfunding formula for private school<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<T _̇@*z@ L`gs compared to state government <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<< T$_̇@*z@t@L`gschools. Private schools now have access not only to government <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<% 6g6`g6`66f6_f6_66e6^e6^66d6]d6]66c6\c6\66b6[b6[66a6Za6Z66`6Y`6Y66_6X_6X6 6 ^6W^6W 6  6 ]6V]6V 6  6 \6U\6U 6  6 [6T[6T 6  6 Z6SZ6S 6 6Y6RY6R66X6QX6Q66W6PW6P66V6OV6O66U6NU6N6  3."System-@1Courier New-  2 6N51 2 6X5 ,5'@1Courier New-C2 fh%5HUMANIST SOCIETY OF WESTERN AUSTRALIAr 2 f5  2 5 -72 5Website: 2 05 2 N5 i 2 5  2 N5 m2 NA5The Humanist Society of Western Australia has existed since 1965.e 2 5 h2 N>5We are a group of people who seek a rational and constructive Y2 N45approach to all human affairs. We offer a secular, m 2 S5oral i n2 NB5alternative to religion and all dogmatic creeds. We try to defend e2 N<5freedom of expression and other civil liberties. We seek to n2 1NB5promote democracy, education and an enjoyable, civilized life for G2 DN(5all citizens in Australia and elsewhere. 2 D5  2 VN5 @1Courier New- 2 p25SUBMISSION ON: 2 p5 2 5FR52 5EEDOM OF RELIGION AND BELIEF 2 z5 @1Courier New- 2 N5 k2 N@5What are areas of concern regarding the freedom to practice and m2 NA5express faith and beliefs, within your faith community and other %2 N5such communities? 2 5  2 N5 -j2 N?5Ours is a secular and civil community organization. We feel no "2 N5constraints on /2 5our ordinary activities. 2 5  2 %N5 -k2 7N@5Have new issues emerged since this report was published in 1998 ;2 JN 5relating to expression of faith? 2 J5  2 ]N5 -p2 pNC5Yes. There has been among us a growing concern about the influence m2 NA5of fundamentalist Christian and Islamic persons and organizationse 2 5. p2 NC5Recent migrants from Islamic countries have of course brought with p2 NC5them their religious beliefs and we find no fault with that. We do e2 N<5find a problem with the aggressive expression of religious e2 N<5values by a few Islamists who declare the need for purity 2 5 and i n2 NB5decry the supposed decadence of the non believers and at the same p2 NC5time we have an equal problem with the even more aggressive stance j2 N?5of Fundamentalist Christians seeking to use every public forum ^2 N75available to pressure politicians and other decision ma 2 q5kers in e2 +N<5matters of scientific and medical work, family life, sexual e2 >N<5expression, and individual life decisions such as voluntary 2 QN 5euthanasia. 2 Q5  2 cN5 -g2 vN=5Is there adequate protection against discrimination based on m \2 N65religion or belief, and protection of ability to discr 2 g 5iminate in )2 N5particular contexts? 2 5  2 N5 -^2 N75In the legal/bureaucratic sense there appears to be no p2 NC5discrimination. There is however, a de facto discrimination in the p2 NC5matter of education. This has come about because of changes in the >2 N"5funding formula for private school :2 5s compared to state government ? k2 N@5schools. Private schools now have access not only to government -55555555555544444444444433333333333322՜.+,0, hp  $鱨վ4rg' &HUMANIST SOCIETY OF WESTERN AUSTRALIA Title  !"#$%&'()*+,-./0123456789:;<=>?@ABCDEGHIJKLMOPQRSTUVWXYZ[\]^_`abcdefghijlmnopqrstuvwxyz{|}~Root Entry F(wData F1TableN8WordDocument1SummaryInformation(kDocumentSummaryInformation8CompObjq  FMicrosoft Office Word Document MSWordDocWord.Document.89q